Earlier text: THE UNITY OF FAITHIs the Sin Question Settled?
By John Cox
“They consider not in their hearts that I remember all their wickedness; now their own doings have beset them about; they are before my face.” Hosea 7:2.
“Thou hast cast all my sins behind thy back.” Isa. 38:17. The first text refers to the evil history of Israel; the second, to the happy experience of Hezekiah, king of Judah. Here are two processes, and two results, and both have reference to sin. We need not ask any one which result he would desire. All wish God not to remember their sins. All would much rather have their iniquities cast behind God’s back than set before his face. “If I sin, God is merciful;” “this [says Dr. Owen] is all the gospel that the natural man desires.” But this is not God’s way. All who would be saved must be brought into sympathy with God as regards sin, forgiveness, and holiness. We must think as God thinks, and feel as he feels, on these points. Some may say, Who then can be saved? We answer, This is possible with God. He hath made provision for this, here we see his grace; he can carry out this process, here we see his power. We ask then most earnestly, Which of these two processes is going on? Which of these two texts describes our case? Is God softening us, or sin hardening us? Are our sins before his face, or behind his back? Let us consider two points as suggested by these passages: 1. Sin forgotten by man and remembered by God. 2. Sin remembered by man and forgotten by God. The first refers to a multitude—many do evil and forget it. The second, to an individual; this must be a personal thing, “I will arise and go unto my father.” How few among sinners are repenting sinners. The words from Hosea exhibit sin committed, then forgotten by the doers thereof. But God remembers it. In these solemn words of the prophet we have sin and its fruits. “Wickedness and their own doings” are the same. Sin was their course and element— “The heart by nature all unclean,
And all the actions guilt.”
“Their own doings beset them about.” Here is the fruit of their doings. Sin and its consequences may keep apart for a time, but there is sure to be a meeting. The drunkard, the liar, the sensualist, must prove this. “Ill birds come home to roost.” A company of rebels may be very joyous for a time, but when a large army has surrounded them and is gradually closing upon them, how different are their feelings. “Be sure your sin will find you out.” God says, “Behold I will bring evil upon this people, even the fruit of their own thoughts.” Jer. 6:19. 1. Sin observed by God. “I remember all thy wickedness.” It is “before my face.” Observe—not only see, but “remember.” Sin is God’s enemy. His nature and word bind him to punish it. His threatenings like great pieces of ordnance are pointed at such. Yet justice lingers, and mercy still pleads. The text mentions a third very solemn point: Sin forgotten by the doers thereof. “They consider not that I remember.” God who searches the heart takes notice of our thoughts and feelings, as regards sin. We should talk to ourselves concerning his view of it. Through not doing this, sin is got rid of in a wrong way. Many seem to think that sin will somehow wear itself out, and so pass away and do no harm. This cannot be. It will rise again with still greater power. The avalanche of sin has been silently accumulating, it will fall with a sound like thunder, and115 crash into utter destruction those who commit it, and then forget it. See how God protests against man’s treatment of sin: “They consider not”—they say not to their hearts that I remember. God protests against man’s love of sin, and his light views of sin. Man is ever prone to leave God out as regards the great sin question. He thinks he is rather to be pitied than blamed. He does not take God’s estimate of the danger and desert of sin as revealed in his word. Now let us look at the other text in contrast with this. 2. Sin remembered by man, and forgotten by God. There is no fact that we need more to impress on our minds than this: God only is really competent to deal with the sin question. Ponder the words, the sin question. We are continually hearing of one thing and another as the question of the day. This is the great question for time and eternity, and therefore ought to be the first. “What shall the dying sinner do
Who seeks relief for all his woe?
Where shall the guilty conscience find
Ease for the torments of the mind?”
“How shall we get our sins forgiven,
Or form our nature fit for Heaven?
Can souls all o’er defiled with sin
Make their own frames and passions clean?”
There is but one answer, which is a most emphatic—no. Yet those things must be done, or we must die in our sins, and then there will be no deliverance. Once “in the pit,” there is no hope. Let us then (if the matter is not settled) put the question at once. When a few months ago “the Alexandria Palace” took fire, there were several persons in the building employed in arranging and finishing; but when the terrible flames burst out, and the cry of “Fire! Fire!” was heard, the one question was, to put it out if possible; if not, to escape from it. You may have many questions to settle about yourselves and others, about your business and pleasure; but this is the question, Are your sins forgiven? Is your soul sanctified? Only God can answer this question, and he will if you go to him in sincerity. Sin is a debt; who can cross God’s book but himself? Sin is a disease; God alone is the healer. All beside are “physicians of no value;” who “heal the hurt slightly, and cry peace, when there is no peace.” Two eminent surgeons were talking together respecting some operation which is not very often required, and which is very dangerous. One during the course of his practice had nine and the other eleven cases. “How many of your cases got over it?” “Seven,” was the answer. “And how many did you cure out of your eleven?” “Why—why—none recovered, but they were beautiful experiments!” Now all God’s patients recover; and man’s patients (whether moral teachers, philosophers, or priests are the physicians), all die. “Sin like a venomous disease,
Infects our vital blood;
The only balm is sovereign grace,
And the physician—God.”
Sin is rebellion; it is rebellion against God, and he only can forgive it; for who has a right to pardon rebels beside their lawful sovereign. Now hearken to the proclamation of that justly-offended, much-provoked, yet patient and gracious King. “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.” Observe that this is a proposal, a declaration of what God is willing and able to do, not a description of what he has already done. True, he has done this in thousands of cases, and he is able to do the same again and again. But the persons here addressed are those who had done nothing but sin, and left undone all they ought to have done. (See Isaiah 43:22–24.) Yet to such as these God says, Return unto me, and I will abundantly pardon. I will do all “for mine own sake.” I will find the reasons for my forgiveness in my gracious nature, and in the merit of my beloved Son. “Put me in remembrance: declare thou, that thou mayest be justified.” In order that I may not remember your sins any more, not even in the great day of account, do you remember them now. In order that they may become white as wool, whiter than snow, come and let us reason together. “Speak thou first of thy sins, that thou mayest be justified.” Surely, surely, this is the great point of the Bible that God can deal thus with our sins, and glorify himself by so doing. He can abundantly pardon (Isaiah 55:8); he can purify from all iniquity (Titus 2:13); he can and he will place those whom he pardons and purifies beyond the reach of sin and its consequences—above the possibility of sinning again forever and ever. Rev. 7:9–17. Let all pardoned ones sing, “Salvation to our God which sitteth upon the throne, and unto the Lamb.” “Unto Him that loved us, and washed us from our sins in his own blood, . . . be glory and dominion forever and ever.” In the word of God we find the worst of sinners and the greatest sufferers rejoicing most of all in this wonderful fact, that God hath dealt effectually with the sin question, and that he remembers sin no more. Among these was Hezekiah. The reader would do well to ponder attentively the “writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness.” (See Isaiah 38:9–20.) What a contrast is there between the two texts at the head of this paper! What a difference between God’s remembering sin, and forgetting it—between its being before his face, and behind his back. Hezekiah tells us that he had “great bitterness.” He saw sin in the light of God; he seemed sinking into the grave. Then God’s word reached him, God’s mercy restored him; and what blessedness did he then realize. He saw his sin put behind God’s back by God himself. No fear of the pit—no dread of the grave now. Then his “eyes saw the light,” and he traced all he was and hoped to be to God’s love. The marginal reading is, “Thou hast loved my soul from the pit of corruption.” What amazing love was this! He then bears a joyful testimony for the encouragement of others: “The Lord was ready to save me!” Unpardoned one, God can change your position at once, if you take the course which he points out. He can turn an Ephraim, trifling with sin and dealing deceitfully with God, into a Hezekiah, resting on his mercy and reposing in his faithfulness. But think, unpardoned sinner, what your condition is. You are going down into the pit—“sinking, sinking.” Every moment brings you nearer to eternal woe. Still, God says, “Look unto me, and be ye saved.” Confess your sin; cling simply to Christ crucified, and God will say, “Deliver him from going down to the pit; I have found a ransom;” and you shall sing, “God for Christ’s sake hath forgiven me.” You shall gaze on the glorified Saviour, the Lamb, in the midst of the throne, and say, “He loved me, and gave himself for me.” Pardoned one, learn to set God’s facts over against your feelings. This was what Hezekiah did (verse 17); then he found true peace and abundant happiness. He passed through a painful process, but the result was most profitable. And he has left his testimony for the encouragement of all God’s tried ones: “O Lord, by these things men live.” It may be that a still more tried and more triumphant saint had this case of Hezekiah in view when he wrote, “Shall we not much rather be in subjection unto the Father of spirits, and live?” It may be that your prosperity has been succeeded by perplexity; you may have to walk in darkness, and have no light, no splendor. Still trust in the name of the Lord, and stay upon your God. Whatever may be taken away, the throne of grace is left, and prayer is still available. Carry all your troubles and all the enemy’s taunts to God. Hang upon the sure word of promise, then pardon shall be again realized more vividly than ever; you will testify that it was good to be afflicted; and peace, praise, and purity, shall increase and abound.—Rev. John Cox, of England. Prayer-Meeting Bouquets.
By Sel.
My mother says she always enjoys that prayer-meeting the best which is like a bouquet of fresh and fragrant flowers—no two alike, but all tied up together handsomely, and well arranged. She means the prayers, remarks, and singing, I suppose. Those who make them bring each a flower. One brings something sweet to tell about the love of Christ, perhaps. That is like a sprig of mignonette or heliotrope. Mother says she prefers those flowers because of their fragrance. Then, confession of sin and words of repentance and humility may be the blue spring violets. Others bring sprays of green—fresh Bible truths which they have collected—like wreaths of smilax, or delicate-leaved vines. Others contribute roses, carnations, lilies, or wall-flowers may be; or some young Christian, perhaps, timidly offers a bud or two “from his own experience,” as father says. And such a bouquet, well arranged, is the very best of meetings, my mother thinks. If she is right about it, it seems to me I have attended meetings, occasionally, ornamented with considerably many burdocks and mullein-stalks—where even the hymns sounded as if their stems had all dried up. And I’m thinking some of the “brethren,” as father calls them, by the way they speak in meeting, seldom try to pick any flowers to carry in before they start away from home. So they have to take whatever they chance to find along the road on the way to the meeting. Instead of something rare and sweet from their garden, they pluck and bring in anything that happens to catch their eye. But father says they’re “better than nothing to offer,” after all; though fresh flowers are much better, I think, than any commonplace, withered ones, found lying in the rut, perhaps, where the one who first gathered them threw them down as he went along. If a “flower is a flower,” there’s some choice in flowers, isn’t there? I wish they could just hear my mother once, speaking of Jesus, and “talking religion” in her own way, as she does about home here—it’s all white clover-blossoms and mignonette to me! And when she sometimes steals into my chamber to pray, when she thinks I’m asleep, it’s the sweetest white lily I ever saw floating in the very smoothest cove of the river! Now, if such flowers could only be carried to the weekly prayer-meeting a little oftener, I believe I should like to go better than I do.—Sel. History of the English Bible Translation and Its Value
History of the Translation of the Bible into English, and Testimony Respecting the Value of our Common Translation.
THE venerable Bede seems to have been the first person who attempted the translation of the Scriptures into Anglo-Saxon. He translated the Psalter, and afterward the gospel of John. This was in A. D. 734. In the latter part of the next century, Alfred the Great ordered the whole Bible to be translated into Anglo-Saxon, and himself undertook to translate the book of Psalms, but he died in A. D. 900, before it was completed. Little or nothing was done during the next four hundred years, till the time of Wycliffe, who, in 1380, completed the whole Bible. In the fifteenth century printing was invented, and immediately employed for multiplying copies of the Scriptures. In 1526, William Tyndal (a Welshman) printed his first New Testament at Antwerp, and was soon after burned for heresy in Flanders. He expired praying, “Lord, open the King of England’s eyes!” Henry VIII. was long averse to having the Scriptures in English; but as soon as Cranmer could get permission, he divided the New Testament into nine parts, and sent it to as many learned divines for a new translation, who all performed their parts except Tonstall, bishop of London, who sent word to the archbishop he would have no hand in it. The work was, however, finished; and after much difficulty, printed and published. In 1539, Lord Cromwell procured from Henry VIII. license for the people to read the word of God! and the permission was most joyfully received. The first Bible thus tolerated was called Coverdale’s, because he superintended the publication. During the next reign, that of Edward VI., Bibles were placed in all the churches; but were again displaced at the accession of the cruel Queen Mary, and every person endangered his life who was found reading it. Great numbers of the clergy and other friends to the Reformation now fled to Geneva, where the edition called the Geneva Bible was printed, in 1560. Eight years afterward, in the reign of Queen Elizabeth, was printed the bishops’ Bible; so called as being prepared and published under the care of Archbishop Parker, with the aid of seven other bishops. At the Hampton Court Conference, in 1603, Dr. Rainolds suggested the propriety of a new translation, which being approved by the king, fifty-four learned divines, of Westminster and the two English Universities, were appointed to the task, though forty-seven only appear to have engaged in it. The divines of Westminster translated the historical books of the Old Testament, from Genesis to Chronicles, and also of the apostolical epistles; those at Cambridge took the rest of the Old Testament to the end of Ecclesiastes, and the Apocrypha; and the divines of Oxford, the prophets, the gospels, the Acts, and the Apocalypse. Among the Westminster divines were Drs. (afterward Bishops) Andrews and Overall (the former said to be acquainted with fifteen languages and a most excellent divine; the other, unquestionably a man of learning), and Regius, Professor of Divinity at Cambridge; Dr. Seravia, who had been Professor of Divinity at Leyden, and, after coming to England, Prebend of Westminster (he was the bosom friend of the immortal Hooker, who actually died in his arms); and Mr. Bedwell, a great Arabic scholar. The University lists included the professors of Greek and Hebrew, Archbishop Abbot, and Dr. Rainolds, with whom the work originated, and other divines, of eminent learning, and great respectability. When the work was gone through, three copies were sent to Stationer’s Hall, London, and revised by two divines from each University, and two from Westminster. The whole was again reviewed by Bilson, bishop of Winchester, and Dr. Myles Smith; these prefixed arguments to the several books, and the latter wrote the preface to the whole. In 1611, the work was published, dedicated to the king, and ordered to be read in churches. Messrs. Thomas and Orme, from whom many of these particulars are taken, give it the following character: “Like every thing human, it is no doubt imperfect; but as a translation of the Bible, it has few rivals and no superior. It is in general faithful, simple, and perspicuous. It has seized the spirit, and copied the manner, of the divine originals; it seldom descends to meanness or vulgarity, but often rises to elegance and sublimity; it is level to the understanding of the cottager, and fit to meet the eye of the critic, the poet, and the philosopher. Its phraseology is now familiar to us from our infancy; it has had the most extensive influence on the style of religious works of every description, and has contributed much to fix the standard of the English language itself. No work has ever been more generally read, or more universally admired; and such is its complete possession of the public mind that no translation differing materially from it can ever become popular.” Selden, a very learned lay member of the Westminster Assembly of Divines, in his “Table Talk,” says, “The English translation of the Bible is the best translation in the world; taking for the English translation the bishops’ Bible as well as King James’s.” Bishop Walton, author of the Polyglot Bible, says, “The last English translation, made by diverse learned men at the command of King James, may justly contend with any now extant, in any language of Europe.” L. Capellus, a Professor of Divinity and the oriental languages at Saumur, and author of the “Critica Sacra,” bears witness to our translation as “both true and agreeable, as well to the original words as to the analogy of faith.” Dr. Durell, a celebrated Hebrew critic, was of opinion that “the chief excellency of the version now in use consists in its being a closer translation than any that had preceded; in using the properest language for popular use.” Dr. Gray says, “The present translation is, indeed, highly excellent, being in its doctrines uncorrupt, and in its general construction faithful to the original.” Dr. Doddridge observes, “On a diligent comparison of our translation with the original we find that of the New Testament, and I might also add that of the Old, in the main, faithful, and judicious.” Dr. John Taylor, author of the Hebrew concordance, though an Arian in sentiment, assures his readers: “You may rest fully satisfied, that, as our translation is in itself by far the most excellent book in our language, so it is a pure and plentiful fountain of divine knowledge, giving a true, clear, and full account of the divine dispensations and of the gospel of our salvation, insomuch that whoever studies the English Bible is sure of gaining that knowledge and faith, which if duly applied to the heart and conversation, will infallibly guide him to eternal life.” Dr. Geddes, a Socinian Catholic priest, though the author of a new translation and commentary, bears this testimony to our authorized Protestant version: “If accuracy, fidelity, and the strictest attention to the letter of the text, be supposed to constitute the qualities of an excellent version, this, of all versions, must in general be accounted the most excellent.” Dr. Middleton, late bishop of Calcutta and author of a celebrated work on the Greek Article, thus commends the same version: “Its general fidelity has never been questioned; its style is incomparably superior to anything that might be expected from the finical and perverted taste of our own age. It is simple; it is harmonious; it is energetic; and, which is of no small importance, use has made it familiar, and time has rendered it sacred.” The Rev. Professor Stuart, of the Theological Seminary of Andover, Massachusetts, gives the following decided testimony: “Out of some eight hundred thousand various readings, about seven hundred and ninety-nine thousand are of just about as much importance to the sense of the Hebrew Scriptures, as the question in English orthography is, whether the word honour shall be spelled with the u or without it. Of the remainder, some change the sense of particular passages or expressions, or omit particular words and phrases or insert them; but not one doctrine of religion is changed; not one precept is taken away; not one important fact is altered by the whole of the various readings collectively taken. There is no ground, then, to fear for the safety of the Scriptures, on account of any legitimate criticism to which the text may be subjected.” —Introduction to Cottage Bible. The Ohio Camp-Meeting.
By Uriah Smith
In company with Bro. Canright, we reached the Ohio camp-ground Thursday, Sept. 20, in the forenoon. We found that the brethren had been quite tardy in coming together. Scarcely a sufficient number were present to hold a meeting in the afternoon. A few more came in by evening. But the first day was measurably lost on account of the absence of so many of the brethren and sisters on that day. In addition to this, the weather was quite cold and wet; and altogether the prospect seemed quite unpropitious. The attendance was quite small. There were only fifteen tents up, against thirty last year; and there were about one hundred and seventy-five brethren and sisters in all at the meeting. Some of the many who staid away may now say, “Well, I am glad I didn’t go.” But do not be too fast. We believe you lost much by not being present, and we know from their own testimony that most of those who were there felt well paid, before the meeting was through, for the time and expense of attending. If we may judge from the directions of the Lord to his people anciently, in regard to appearing before him three times a year, these gatherings must be in accordance with his will; and in the present condition of our cause, while so little preaching can be done among the churches, it seems to be almost a matter of absolute necessity that as many as possible should meet together at least once a year to have the benefit of the labors of the preachers for a brief space, and to quicken and revive their own interest in the work, by the presence and good words of each other. As the meeting progressed the interest increased, and before the close we found many as warm and zealous friends of the cause as we have anywhere met. The great pillars of our faith are the pillars of truth itself; and whenever the brethren together review the grounds of our belief it results in firmer convictions and stronger confidence than ever of the truthfulness of our position. These things are so; and insensible indeed must be that heart which can not be made to feel the force of them. Between twelve and fifteen hundred were out upon Sunday, who gave good attention to what they heard. On Monday a meeting of great interest occurred, beginning at half past eight in the morning and continuing till noon. After very impressive and stirring remarks by Bro. Canright, a call was made for those who wished to start in the service of the Lord to come to the front. Deep feeling was upon the congregation. They came pressing forward with the deepest emotion. Between fifty and sixty made a move in this direction. But while so many yielded, others, alas! though powerfully convicted, suffered the gracious opportunity to pass unimproved. A good proportion of those who came forward were starting for the first time to be Christians, and some to commence the observance of the Sabbath of the Lord. As they bore their testimony, twenty-seven expressed a desire for baptism. These candidates were examined, and in the afternoon a few brethren accompanied the candidates and Bro. St. John, who was to administer the ordinance, to the Maumee river nine miles distant, while the rest remained to attend to Conference and Tract and Missionary Society business. The baptism was reported to be a blessed season. The business sessions passed off pleasantly and harmoniously, and the action taken was such as to cause the brethren to feel very hopeful for the cause in Ohio for the coming year. It is expected that Elds. H. A. St. John and T. J. Butler will be permanent laborers in the State at least till another Conference, and many hopes are entertained and prayers go up for abundant success to attend their labors. In this State, as in others, the necessity was seen of more promptness and system on the part of ministers, church clerks, and S. S. treasurers, in keeping their records and accounts; and quite lengthy remarks were drawn out upon these points, which we expect will not be without their results. There is more importance attached to these matters than many seem to be aware of. A minister may go to a church and preach like an angel, and stir the whole community, and the church be greatly strengthened and revived; but if there is not accuracy and promptness thereafter in those who are to look after its spiritual, temporal and financial interests, that church will soon be like a garden overrun with weeds. Its life will be choked out, and spiritual decay will follow. An air of new life would spread over some of our Conferences if the minor officers in all the churches would awake to do their whole duty. The brethren at this meeting were not unmindful of the financial wants of the cause. Pledges were given for eighty-two shares in the Pacific Publishing Association, and besides these, we transacted business for the Offices of the Review and Signs to the amount of over one thousand dollars. The Lord blessed and set the seal of his approbation to the meeting, and we think we risk nothing in the assertion that those who attended have gone to their homes thankful that the meeting was held, and that they were present to enjoy it. Editorial Correspondence.
By John Nevins Andrews
WANTS OF THE CAUSE IN EUROPE.
The Review has come to hand bringing the report of the meeting of the General Conference. Before the assembling of the Conference, my interest with respect to it was most intense, and I earnestly cried to God that his special blessing might rest upon the meeting. During all its sessions, my heart ascended to God for his presence and his help at this important gathering. It seems to me that God has heard prayer. My heart has been cheered by what I have read, and my hand strengthened for renewed toil in the work of God. It is true that I cannot participate in all the labors and burdens which come upon those who work in America, but I have others in their stead which make my life one of great anxiety. I have not a word to say as to choosing my field of labor. I accept the one which I have, because it has fallen to me in the providence of God. And now if I can be faithful to God, and accomplish his purpose in this part of his vineyard, I shall be thankful indeed. Let me speak, then, of the work in this part of the field, and of some things greatly needed. 1. God is with Bro. Ertzenberger in Germany. He has had to meet severe conflicts there, but has found help from God. The way is opening before him, so that God’s hand is very manifest. He is at work in Solingen, an entirely new field, and there is much interest among the people. He learned of a company of eight Sabbath-keepers, perhaps thirty or forty miles north of S., and visited them. He found them observing the Sabbath from sunset to sunset, holding the immersion of adult believers as the only scriptural baptism, and also believing in the near coming of Christ in the clouds of heaven; and though living in a land of inveterate tobacco-users, they wholly discard the foul and poisonous weed. What is of still deeper interest, he learned from them that in Eastern Prussia, near the Russian frontier, there is a considerable number of Sabbath-keeping Christians, and that from them these persons received the Sabbath. These things awaken in my heart the most intense interest. What shall be done for Germany? God has gone out before us. It is most certainly a call to us to follow. Bro. E. is faithfully laboring in a place where there is great interest on the part of the public. His hands are more than full already. Yet very soon, if God will, these Sabbath-keepers of Eastern Prussia must be visited. How to do this I cannot see; but some way it must be done, and that without the delay of one day after it shall in the providence of God be possible. But one thing I do desire very much indeed. It is German tracts. These can be sent through the mail. Bro. E.’s address is Vohwinkel (bei Elberfeld), Prussia. Send to him as many as God shall put it into your heart to send. He can use all that he gets. Send of every kind that the Office can furnish. I have also use for German tracts in Switzerland. If any are disposed to send me also some of these, I will find a use for them. The German Methodist brother who has commenced to observe the Sabbath this summer bids fair to become a useful laborer among the Germans. He seems to me to have the true spirit of the work. I hope much from him. It is for his use especially that I desire German tracts. 2. In Italy there are a few Sabbath-keepers. The first person in Europe to receive the Sabbath and the Advent faith from Eld. M. B. C. was sister Catherine Revel. She resides not very far from Turin. Her faith has continued steadfast under great discouragements, and under opposition from her husband which is almost worthy of the name of persecution. The truth having been planted there, I am not willing that it should receive no attention, and be left for Satan to extinguish. My anxious care for a long time has been to find some one who would go with me to Italy as Bro. E. went with me to Germany, and who would stay to labor in Italy after I should finish my work and return. Some cannot go; others lack the spirit of the work. Whoever goes there must fare hard, not only from the opposition of wicked men, but even with respect to the necessities of life. Somebody is wanted for this place. The French language is spoken in this part of Italy. My present convictions of duty are to visit Italy within a few weeks, and to remain there perhaps for several weeks, or longer if it shall be found advisable. It is likely Bro. Albert Vuilleumier will go with me, but he can remain but a short time. I have been in anxious solicitude for a long time with respect to this case, and it now seems to me that the above is my proper course of action. But it is subject to whatever light the Spirit and the providence of God may yet shed upon it. Sometimes I think, though I dare not affirm it to be certainly true, that I would consent to be cut in many pieces if each piece might become a preacher of Christ. 3. My anxiety for Switzerland is inexpressible. Here are between seventy and one hundred good, sensible, kind, true-hearted Christian Sabbath-keepers. None among them are wealthy; perhaps none are above a very moderate competence, but none are in distressing poverty, and none are so helpless as to be entirely dependent upon others. I think highly of these dear Christian friends, and yet the first great want of the cause in Switzerland is the thorough conversion of the Sabbath-keepers. The real missionary spirit is certainly lacking. They will give of their means, but I fear they have not yet learned but in part to give themselves, to God. It seems to me that they do not understand what it is to be a living sacrifice themselves. In this important matter I cannot report the progress that I would. I hope sometime, with God’s blessing, to speak of the great things which he has wrought for the Swiss Sabbath-keepers. In many things God has sent us help, but the burden upon my heart is still heavy. Among these brethren are several persons who seem to me capable of becoming public laborers in the cause. But each one now has the burden of his own affairs upon his hands, and this is about all that each can well attend to, and they have not the zeal and interest in the cause of God which would carry them very far beyond this. In the matter of publishing a French paper no one is thoroughly competent to assist in the difficulties of the French language, and those most competent to help, especially if they could take some time to improve themselves, do not see how to devote much time to such work. It is in the highest degree important to have a paper at the earliest day possible. Under difficulties which have severely tried my courage and patience, I have labored to prepare for this. I pray God for such helpers and for such assistance from his Spirit and providence as shall make this possible. We have printed three thousand copies each of the first five tracts which have been prepared for translation. We have funds for printing others so soon as they shall be translated. 4. Individual Sabbath-keepers are scattered in Holland, Denmark, Norway, Sweden, and in Central Europe. With respect to these, I renew the suggestion made in a former letter. It is true that we lack experienced laborers for the work in the United States. I will therefore make no direct request for the coming of any of these unless in the providence of God it shall seem duty for some of these to be sent. But I do ask whether there are not young men of some or all of the above nationalities who have a good understanding of the truth, a knowledge of English as well as of their own language, a voice adapted to public speaking, and a real missionary spirit, who might be sent as helpers? If the General Conference Committee can find such persons, and if they see fit to send them I will go with such brethren to their several fields of labor and remain with each till he shall be fairly under way in his work, and then as I shall be compelled to leave him, I will maintain constant correspondence with him and hold myself in readiness to go to his assistance at any time. I ask special attention to this suggestion, unless some other seems better. But I beg for something to be done. God has been at work in these countries, not only through Sabbath publications from America, but, that he may show that this is his work, he has been raising commandment-keepers among people who have no knowledge that such Christians exist in the United States. I beg, then, for strong young men in the cause of Christ. And if in addition to these any of our experienced laborers may be sent to Europe I shall be more grateful than I have words to express. Undoubtedly we shall need pecuniary assistance. Yet I do not plead for this. But I beg with tears for men, true-hearted men of God, to enter this great harvest field. As to means, I feel safe to pledge the brethren in Switzerland and in Germany to do their whole duty. I have frankly said that in my judgment those of this country are not fully possessed of the true spirit of consecration and of sacrifice. But they have experienced reverses which have had their natural effect. I am encouraged, however, to hope that they will yet stand in the front rank with those who live alone for Christ. As it is God alone who can give the increase or make the work in Europe a success, I beg that all who have an interest in this work will offer fervent prayers to God that his special blessing may attend it. Deeply do I feel that the period for our work is now. We are hastening to the Judgment, where we shall be rewarded according to our works. It will be a terrible mistake if we come up to this great day of decision with our work undone, or done in so imperfect a manner that the Judge will not accept it. I gratefully acknowledge the reception of several copies of Bro. Smith’s excellent Sabbath poem, from some unknown friend. Also I have received from several friends copies of the Review, which after reading they have sent for distribution here. I will, to the best of my judgment, execute the wishes of the donors. Also several unknown friends have kindly sent me American papers and publications. I gratefully acknowledge these. I do not allow myself time to read them, but I am glad to glance them over so as to have some idea of events in America. Papers or pamphlets bearing upon important passing events will be thankfully received. I have one special request to make. Dr. Akers, in 1873, wrote a series of articles in the Central Christian Advocate, a Methodist paper published at St. Louis, in reply to my review of his Sabbath theory. The first article was published in the Advocate of Nov. 26. I have made earnest efforts to procure these articles, but have failed. Though I have no immediate present use for them, yet they may be of some importance hereafter, and if they are ever secured it must be soon. If any of our friends who live in Missouri or in the States bordering upon it, will endeavor to obtain from their Methodist friends the papers containing this series of articles they will place me under lasting obligation to them. My heart is wholly bound up in this sacred work. I have no desire but to live in the service of God. I do not ask that my burden shall be light, nor my situation pleasant, but I pray that while I live I may be the means of leading men from sin to righteousness. La Coudre, Neuchatel, Sept. 20.